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Cultural Pluralism: Revisiting Jain, Charvaka, and Ashtavakra Traditions

Updated: 4 hours ago

India is a plural society and a culture imbued with considerable doses of syncretism. Pluralism as a moral value seeks to ‘transpose social plurality to the level of politics, and to suggest arrangements which articulate plurality with a single political order – one in which all duly constituted groups and all individuals are actors on an equal footing’.


Cultural Pluralism: Revisiting Jain, Charvaka, and Ashtavakra Traditions

Illustration by The Geostrata


Pluralism in this modern sense presupposes citizenship, ensuring that every citizen, regardless of their background, can participate fully in society. 


This deep-rooted commitment to pluralism is not merely a feature of Indian society; it is a fundamental principle that has shaped the nation’s political and philosophical history. India's long-standing commitment to embrace diversity, foster unity, and protect the rights of all its citizens demonstrates the enduring power of cultural pluralism in shaping a vibrant and inclusive society.


As Amartya Sen articulates, in his book titled – Identity and Violence: The Illusion of Destiny says “ History and background are not the only way of seeing ourselves and the groups to which we belong.

There are a great variety of categories to which we simultaneously belong,” which reiterate the layered and overlapping identities and reinforces the idea that cultural pluralism is not only a lived reality in India but also a source of its resilience and adaptability. 


REVISITING TRADITIONS 


Historically, Indian society has drawn strength from its ability to accommodate multiple affiliations and views. Philosophies such as Jainism, Charvaka, and Ashtavakra’s non-dualism demonstrate how diverse schools of thought have coexisted, both in tension and in dialogue, contributing to a pluralistic ethos which have shaped Indian society as a home of multiple identities. 


Within Jainism, cultural pluralism has been emphasised over through its core tenets of Anekantavada (many-sidedness) and Ahimsa (non-violence).


Unlike monistic traditions who see that all of reality is ultimately composed of a single substance, for Jains there is the existence of the plurality and multiplicity of things in the material world, but also the plurality of souls.

This is because Jains are realists about enumerations and divisions, that is to say, for Jains, the divisions between things material and sentient are not mere mental fabrications but reflect actual distinctions. While the concept of ahimsa informs every aspect of Jain practice, behaviour, and life, the Anekantavada – the relativity of views- resists philosophical dogmatism and recognises the good qualities of many different points of view – laying down a robust philosophical foundation for cultural pluralism, one that values coexistence, mutual respect, and intellectual humility.


Beyond Jainism, other significant traditions too contributed towards the idea of cultural pluralism, notably evident through Charvaka philosophy and Ashtavakra Gita, both reflecting upon alternative worldviews that enriched the subcontinent’s discourse and diversity of thought. In stark contrast to Jain philosophy, the Charvakas only believe in the sensory reality: that which can be felt.


The Charvakas do not have an anti-theistic outlook towards deities or the very belief in a sacred object; they merely do not bother with it as they cannot touch or feel it. Thus, Charvaka philosophy is defined by its rationalism and scepticism which fosters a pluralistic approach to knowledge and existence. While it rejects blind faith and irrational superstition, it is not militantly opposed to religion as a whole, regardless its root is the foundation of Indic Secularism and drives the plurality of Bharat.


On the other hand, Ashtavakra Gita emphasises pluralism through the concept of diverse groups co-existing while maintaining their unique identities.

Through the dialogue between Ashtavakra and Raja Janak in the Ashtavakra Gita, a new narrative was formed within the social circles, one which involved embracing and respecting differences, regardless of perceived societal norms.


It also significantly talks about non-dual introspection or non-dualistic understanding of reality, emphasising that the true essence of the individual self (Atman) and the ultimate reality (Brahman) are fundamentally the same, encouraging introspection to realise the true self.


CONTEMPORARY IMPLICATIONS


In a modern context, these philosophical legacies of Jainism, Charvaka, and the Ashtavakra Gita not only laid the foundations for cultural pluralism in Bharat but also defined the very principles of pluralism and secularism, which continue to shape discourse in the world of policy-making within democratic India. 


In times of rising polarisation, these traditions present a rich intellectual heritage that supports policies promoting dialogue, tolerance, and equal citizenship.

It reinforces India’s constitutional objectives and present cultural pluralism, not just as a societal feature but a deliberate policy choice shaped by India's own pluralistic traditions.


This tradition of cultural pluralism in the modern state manifests itself as twin objectives, firstly, in the negation of impediments to the accommodation of diversity institutionally and amongst citizens and, secondly, in the rejuvenation of the institutions and practices through which pluralism and secularism function as active, guiding forces rather than contested political ideals.


With its long history of multi-faith co-existence in a vast and highly diverse population, India is an important example not just of social pluralism, but also of cultural and political pluralism, of multiple approaches towards religious diversity, ranging across different types of accommodation of, and hostility to, difference. The Indian Constitution itself embodies multiple approaches. Therefore, recognising and reviving the philosophical traditions that have long supported this diversity is essential to sustaining a pluralistic and democratic India in the face of contemporary challenges.


BY AGRIMA KUSHWAHA

CENTRE FOR HISTORY AND CULTURE

TEAM GEOSTRATA

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